Relevant bibliographies by topics / Ethic virtue

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Ethic virtue'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Ethic virtue"

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Boersma, Gerald P. "Augustine's immanent critique of Stoicism." Scottish Journal of Theology 70, no. 2 (April 19, 2017): 184–97. http://dx.doi.org/10.1017/s0036930617000060.

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AbstractThe broad contours of Augustine's critique of Stoic virtue theory in De civitate dei 19.4 finds a fascinating analogue in Theodor Adorno's theory of immanent critique: Augustine ‘enters’ into Stoic virtue theory and criticises it from its own postulates, illustrating the striking implausibility of Stoic orthodoxy when lived out in concreto and the absurd, but logical, conclusions to which one is necessarily carried by Stoic ethics. Through this deconstruction, Augustine clears a space to propose his own virtue ethic. Augustine maintains that a Stoic virtue ethic fails to deliver on its promised eudaimonistic ends because it lacks a robust eschatological vision. For Augustine, the Christian faith offers a more viable virtue ethic.
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McPherson, David. "Vocational Virtue Ethics: Prospects for a Virtue Ethic Approach to Business." Journal of Business Ethics 116, no. 2 (September 1, 2012): 283–96. http://dx.doi.org/10.1007/s10551-012-1463-7.

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Moore, Geoff. "The Virtue of Governance, the Governance of Virtue." Business Ethics Quarterly 22, no. 2 (April 2012): 293–318. http://dx.doi.org/10.5840/beq201222221.

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ABSTRACT:The current economic and preceding financial crises seem to provide evidence in favour of the self-destruction thesis of capitalism. Responses to the crisis have been polarised. Some suggest that regulatory changes are all that is needed. Others suggest the need to change the economic system by developing a new global economic ethic. The first is too limited, the second too utopian.This article suggests that a MacIntyrean virtue ethics approach provides both a more convincing diagnosis of the problem and leads to a more workable prescription. First, we need to understand the internal contradictions of the tradition that has developed of how to ’do‘ business. Then we need the virtues to be exercised inside practices and institutions. But virtue itself needs to be institutionalised; we need an appropriate governance of virtue in organizations. Even though governance is usually taken to ‘crowd out’ virtue, this article proposes an approach to governance that ‘crowds in’ virtue.
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Curtis, Cara. "“No One Left Behind”: Learning From A Multidimensional Ethic of Care in a Women’s Prison in the US South." Journal of the Society of Christian Ethics 41, no. 1 (2021): 21–36. http://dx.doi.org/10.5840/jsce202171946.

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Drawing on qualitative research in a theological studies program at a women’s prison, this paper describes a multidimensional ethic of care practiced by the program’s students. Analyzing this ethic, the paper distills three virtues that the students’ practice offers to non-incarcerated persons seeking to advance care and justice in the world: attention, outward-looking self-care, and steadfastness. Through this analysis, the paper makes two main contributions, building on multiple strands of work in everyday ethics and the ethics of care: 1) it explores the moral and pedagogic value of incarcerated women’s ethical practices, and in doing so aims to unsettle assumptions about “where ethics happens,” particularly virtue ethics, and who are qualified ethical teachers; 2) in discussing a care ethic embedded in a carceral context, it furthers the case for ethics of care that are robustly and explicitly tied to the pursuit of justice.
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Frykholm, Erin. "A Humean particularist virtue ethic." Philosophical Studies 172, no. 8 (October 30, 2014): 2171–91. http://dx.doi.org/10.1007/s11098-014-0404-y.

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Shaw, Bill. "A Virtue Ethics Approach to Aldo Leopold’s Land Ethic." Environmental Ethics 19, no. 1 (1997): 53–67. http://dx.doi.org/10.5840/enviroethics199719139.

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Hunsicker, David B. "The Westminster Standards and the possibility of a Reformed virtue ethic." Scottish Journal of Theology 71, no. 2 (May 2018): 176–94. http://dx.doi.org/10.1017/s0036930618000066.

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AbstractThe renaissance of virtue ethics in Christian moral discourse has led a handful of Reformed theologians to consider whether or not the Reformed tradition is compatible with classical and medieval concepts of virtue. Barthians, in particular, express doubt regarding the prospect of such a retrieval, arguing that classical notions of virtue compromise the Reformed hallmark of divine sovereignty and Luther's dictumsimul justus et peccator.This essay counters that the Reformed tradition is broad enough to find more productive ways to engage virtue ethics. In particular, the Westminster Standards provideboththe formal space for a significant theological exploration of human agencyandthe material content for the development of something like a classical virtue ethic. Barthian concerns regarding divine sovereignty and moral progress are satisfied by a demonstration that Westminster's attention to human agency is always within the context of a greater emphasis on divine agency.
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Koehn, Daryl. "Virtue Ethics, the Firm, and Moral Psychology." Business Ethics Quarterly 8, no. 3 (July 1998): 497–513. http://dx.doi.org/10.2307/3857434.

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Abstract:Business ethicists have increasingly used Aristotelian “virtue ethics” to analyze the actions of business people and to explore the question of what the standard of ethical behavior is. These analyses have raised many important issues and opened up new avenues for research. But the time has come to examine in some detail possible limitations or weaknesses in virtue ethics. This paper argues that Aristotelian virtue ethics is subject to many objections because the psychology implicit within the ethic is not well-suited for analyzing some problematic forms of behavior. Part One offers a brief overview of the firm and of the good life from a virtue ethics perspective. Part Two develops a number of criticisms of this perspective.
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Sandler, Ronald. "Towards an Adequate Environmental Virtue Ethic." Environmental Values 13, no. 4 (November 1, 2004): 477–95. http://dx.doi.org/10.3197/0963271042772596.

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Lomasky, Loren E. "The Impossibility of a Virtue Ethic." Ethical Theory and Moral Practice 22, no. 3 (June 2019): 685–700. http://dx.doi.org/10.1007/s10677-019-10017-7.

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Dissertations / Theses on the topic "Ethic virtue"

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Freelin, Jeffrey M. "Toward a naturalized virtue ethic /." free to MU campus, to others for purchase, 2001. http://wwwlib.umi.com/cr/mo/fullcit?p3036826.

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Robinson, Daniel Blake. "Nietzsche's Ethic: Virtues for All and None?" Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1429128387.

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Cagney, Michael Francis. "The Problem of "Big Food" and the Response of an Integrated Catholic Ecological Ethic." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107212.

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Thesis advisor: Stephen J. Pope
This dissertation argues that industrial food production, characterized under the term “big food,” is an environmental and social problem that requires a response from Christian theology and ethics. However, previous scholarship addressing “big food” did not confront the intransigent nature of this problem. As a result of this state of the problem, the dissertation poses the question: what is an adequate response to the intransigent problem of “big food?” In response this dissertation argues that a proper response involves an integrated Catholic ecological ethic. An integrated ecological ethic combines the methods of virtue ethics and social ethics to propose virtues within a contextually aware framework. The resources of the Catholic tradition can be utilized to develop an integrated ethic that balances the concerns of ecojustice and environmental justice. The solution proposed involves the development of ecological reformulations of the virtues of charity, prudence, justice, temperance, and fortitude. The above virtues are not proposed within a theoretical vacuum, but rather within an awareness of various unjust structures in the United States that support “big food” and habituate the ecological vices of pride, fearlessness, and gluttony. The dissertation makes constructive proposals for structural change to develop structures of “big food” that can promote ecological virtue as opposed to ecological vice. In addition, the dissertation makes several recommendations for personal reforms in relation to food habits so as to move toward ecological virtues
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Harper, Reuben. "The analogy of love : the virtue ethic of St Maximus the confessor." Thesis, University of Winchester, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.698193.

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This study primarly aspires to locate and retrieve the ethical dimensions of Maximus the Confessor’s great theological synthesis, offering his suppositions as foundational paradigms towards the formation of an alternative Christian moral approach. As recent advances in Maximian scholarship have indicated, the Confessor’s rich synthesis is fertile ground for the discovery and the means to understanding theological and philosophical currents within Late Antiquity and the Early Mediaeval Period. However, his significance is by no means limited to the work of historical exposition. Indeed, Maximus has become an indispensable reference point for contemporary theologians and philosophers East and West, providing seemingly limitless material for many nascent debates and dialogues. This study endeavours to follow in the wake of these emerging discussions, seeking to examine and to affirm Maximus’s inherently ontological approach to virtue, human behaviour, and morals. Elements of both Aristotelian and Stoic versions of naturalism function as points departure for the Confessor, as he endorses the diachronic maturation of nature through the habituation of virtue, on the one hand, and the presence of an immanent divinely-constituted natural law, on the other. These naturalistic elements, however, are subordinate to and function in accordance with his larger Christocentric vision, which considers the imitation of the Incarnate Logos to be both the ontological and ethical focal point for authentic human existence. Concern for a relationship with the divine and temporal other emerges as the primary moral criterion of truth. As such, the ethical dimensions of Maximus’s theology are best described as having a relational character, and constitute a perspective that sees virtue as being wholly defined in terms of love. In an effort to provide a modern context to this discussion, the study also notes and juxtaposes prominent features of deontological morality to Maximus’s own approach, focusing especially on those elements that have contributed to the formation of a contemporary moral psychology. A critical part of this study is a brief examination of the suppositions of the theory of Immanuel Kant, the thought of whom is perhaps the most refined exemplar of a deontological approach to morals.
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Sandlin, Mac S. "Help Us to Be Good: A Pneumatological Virtue Ethic for Churches of Christ." University of Dayton / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1627659252721087.

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Neri, David B. D. "A Content Analysis of Ethical Statements within Journalistic Codes of Conduct." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1596735747305321.

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SOUZA, Júnio Cézar da Rocha. "O homem depravado e a possibilidade do bem na filosofia política de Jean-Jacques Rousseau." Universidade Federal de Goiás, 2012. http://repositorio.bc.ufg.br/tede/handle/tde/785.

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Made available in DSpace on 2014-07-29T15:06:26Z (GMT). No. of bitstreams: 1 Dissertacao Junio C da R Souza.pdf: 740945 bytes, checksum: e3b8fe637575f270013d634147d09397 (MD5) Previous issue date: 2012-08-29
This work has a purpose to discuss about Rousseau´s thoughts about the possibility of doing the right thing in the society. The philosopher from Geneva, to work on this possibility, plead mainly about the people´s primitive condition and his degeneration with the society´s advent. We will study some Jean-Jacques Rousseau´s works to discuss the way from the wild man, passing through his corruption until a political redemption proposal by the establishment of the Republic. The Discourse on the Origin and Basis of Inequality Among Men describes the first characteristics of this primitive man and of the pacific and harmonious way of living together; then, it discusses the emergence of the property, the main cause of the inequality and clear manifestation of the bad repercussions on the society´s establishment. We will discuss this misrepresentation grown of society, but he possible recovery of the man from this moment of corruption celebration, to a civil estate ordained by laws and by the terms of a convention that claims for the common good of every citizen. The man, wild at first, passes to his civil condition, and Rousseau proposes the transformation of this man into a citizen, inside the Republic order. In the Republic, the citizen will have conditions to have a good behave in their pair; he will obey the laws, which comes from their own wishes- the wish to practice the good. The Republic citizen´s wish to practice the good is settled in the common good. The wish for the good can only be longed by the obedience to the conscience and by the self-love overcoming. The work discusses another great Rousseau´s text, The Social Contract, and others of the above mentioned, as Émile or On Education, Julie or The New Heloise, The Moral Letters, Letter to Christophe de Beaumont, these will have great concepts of virtue, good, general wish, etc. The perverse man and the possibility of good will be equally analyzed through he establishment of speakers who also will discuss about this possibility. The man will be thought according to Rousseau´s philosophy, that understands man with a tendency to a morality, what makes him a practitioner of good. However the problem that introduces is the Rousseau´s defense of a good nature of man, but it suffers a corruption in the historical development but is reascended in the Republic. This binary man, paradoxical, is good, but the misunderstandings of the conscience revival as it was thought by the philosopher form Geneva, what will sediment the hope in the pact proposed in the work The Social Contract that refers to its feasibility. There´s hope in politic because there´s hope in people themselves.
O presente trabalho procura trazer uma discussão sobre o pensamento de Rousseau acerca da possibilidade do agir bem na sociedade. O filósofo genebrino, para tratar de tal possibilidade, arrazoa prioritariamente sobre a condição primitiva do homem e a degeneração desta com o advento da sociedade. Lançar-nos-emos sobre algumas obras de Jean-Jacques Rousseau para discutirmos o trânsito que vai do homem selvagem, passando por sua corrupção até uma proposta redentivo-política por meio do estabelecimento da república. O Discurso sobre a origem e a fundamentação da desigualdade entre os homens descreve as características primeiras desse homem primitivo e de sua vivência harmônica e pacífica; logo, igualmente, trata do surgimento da propriedade, causa primária da desigualdade e manifestação clara das funestas sequelas do estabelecimento da sociedade. Discutiremos no presente esforço, essa deturpação dimanada da sociedade, mas a possível superação do homem desse momento de celebração da corrupção, para um estado civilmente ordenado por leis e pelas cláusulas de uma convenção que visa o bem comum de todos os cidadãos. O homem, primeiramente selvagem, passa para sua condição civil, e Rousseau propõe a transformação desse homem em cidadão, dentro do ordenamento da república. É na república que o cidadão terá condições de agir bem entre seus pares, obedecendo às leis, as quais fluem de sua própria vontade. A vontade do exercício do bem por parte dos cidadãos da república está firmado no bem comum. Bem que só pode ser ansiado pela obediência à consciência e pela superação do amor-próprio. O trabalho discute outro texto magno de Rousseau, o Contrato Social, bem como outros textos do autor supra, como Emílio, A Nova Heloísa, As Cartas Morais, Carta a Christophe de Beaumont, que nos remeterão a conceitos importantes como virtude, bem, vontade geral, etc.. O homem depravado e a possibilidade do bem serão analisados igualmente por meio do estabelecimento de interlocutores que fomentarão a discussão em torno de tal possibilidade. O homem será pensado à luz da filosofia rousseauniana, que o compreende como tendo uma tendência à moralidade, o que o faz um potencial praticante do bem. Contudo, a problemática que se instaura é a defesa de Rousseau de uma natureza benfazeja no homem, contudo que se corrompe no desenvolvimento histórico, mas é reapropriada na república. Esse homem binário, paradoxal, que é bom, mas que se degenera, poderá obedecer e praticar o bem por azo do ressurgimento da consciência como pensada pelo filósofo de Genebra, o que sedimentará a esperança no pacto proposto no Contrato Social, no que se refere à sua exequibilidade. Há esperança na política porque há esperança no próprio homem.
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Cortés, Andreu Laura. "La recuperación contemporánea del concepto de “virtud”. Posibilidades y límites de la “virtue ethics”." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/383522.

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El objetivo de esta tesis es determinar tanto los límites como las posibilidades de la virtue ethics. Desde sus inicios hasta el momento actual, la virtue ethics ha evolucionado rápidamente desde revindicar una mayor atención a las virtudes en la ética contemporánea hasta convertirse en una de las tres teorías éticas normativas principales —juntamente con la deontología y el utilitarismo-. Es el momento de analizar este gran desarrollo con el objetivo de averiguar cuáles son los mayores problemas a los que se enfrenta la teoría y cuáles son sus posibilidades más prometedoras. El primer capítulo se destina a presentar las diferentes ideas y tesis contenidas en la virtue ethics. Después de encontrar una definición adecuada de la virtue ethics, se presenta un marco general de la teoría ética normativa. Este marco está compuesto por las principales cuestiones a las que toda teoría ética normativa debe enfrentarse y es apto para clasificar todas las ideas y tesis de cualquier teoría ética. Finalmente, las principales tesis de la virtue ethics concernientes a cada cuestión identificada previamente se anuncian y se clasifican en el interior del marco. El segundo capítulo analiza las objeciones y los límites de la virtue ethics. Se argumenta que la teoría puede hacer frente a algunas de las principales objeciones que se le han planteado, como la objeción del egoísmo y la del elitismo. Sin embargo, si la virtue ethics no quiere verse limitada por un concepto insubstancial de 'virtud', debe ocuparse de algunos aspectos fundamentales de la teoría antigua de la virtud que, en la actualidad, pueden constituir problemas filosóficos. El objetivo del capítulo tercero es explorar las posibilidades más prometedoras de la virtue ethics. Se defiende que estas posibilidades pueden encontrarse, precisamente, en el ámbito donde la teoría ha recibido las más duras críticas: el área de la normatividad. La virtue ethics no solo puede hacer frente a la objeción action-guiding, sino que puede hacer mucho más: puede desarrollar una propuesta normativa innovadora. A lo largo de varias secciones se presentan y analizan algunas ideas fundamentales de la virtue ethics. Todas estas ideas conducen a una nueva perspectiva sobre la normatividad que se centra en la formación global del carácter virtuoso. Este proyecto se denomina "el proyecto normativo como proyecto educativo". Se argumenta que la virtue ethics debería abandonar el propósito de presentar un procedimiento general diseñado para individuar la acción correcta en cada caso. En cambio, debería dirigir todos sus futuros esfuerzos normativos a desarrollar el nuevo proyecto normativo presentado aquí, desplegando así sus posibilidades más importantes. Para tal fin, debería adoptar una perspectiva multidisciplinar, contando especialmente con los resultados de la psicología empírica. Después de analizar el debate reciente entre la virtue ethics y la psicología social, se argumenta que el nuevo proyecto normativo se beneficiará de los hallazgos empíricos de la psicología. En el capítulo cuarto se reexaminan las varias tesis clasificadas en el primer capítulo, con el objetivo de seleccionar las mejores sobre la base de los resultados obtenidos en los capítulos centrales del trabajo. Para cada una de las cuestiones principales que toda teoría ética debe afrontar, se selecciona la respuesta más apropiada de la virtue ethics. El resultado es la versión máximamente adecuada de la virtue ethics.
The aim of this PhD thesis is to find the limits and the possibilities of virtue ethics. From its beginning until now, virtue ethics has developed evolved into one of the three main normative ethical theories —together with deontology and utilitarianism. It's time to take a look back to this great development in order to see what are the worst problems the theory has to face and what are its most promising possibilities. The first chapter is devoted to present the various ideas and thesis contained within the vast landscape represented by virtue ethics. After finding an adequate definition of virtue ethics, a general framework of a normative ethical theory will be presented. Finally, the main thesis of virtue ethics concerning each question previously identified will be classified within the framework. The second chapter deals with the objections and limits of virtue ethics. It is argued that the theory can face the objection of egoism and the objection of elitism. However, if virtue ethics does not want to find itself limited by an insubstantial concept of 'virtue', it should address fundamental aspects of the ancient theory of virtue which can now be problematic. The purpose of the third chapter is to explore the most promising possibilities of virtue ethics. The main contention is that these possibilities can be found precisely where the theory has received the hardest criticisms: normativity. Virtue ethics can face the action-guiding objection, but it can also develop a genuinely innovative normative approach. Along several sections some fundamental ideas of virtue ethics are presented and explored. All these ideas add to a new perspective on normativity which focuses on the formation of a global virtuous character. After reviewing the recent debate between virtue ethics and social psychology, it is argued that the new normative project will benefit from the empirical findings of psychology. In the fourth chapter the various theses classified in the first chapter are re-examined, in order to select the best ones on the basis of the results yielded by the central chapters of this work. The result is the most promising version of virtue ethics so far.
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Kakalis, Nicolaos. "Plato's ethics & virtue ethics." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/24749.

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Brown, Steven G. "Realistic Virtue Ethics." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1339517161.

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Books on the topic "Ethic virtue"

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Fidelity of heart: An ethic of Christian virtue. New York: Oxford University Press, 2001.

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Passionate deliberation: Emotion, temperance, and the care ethic in clinical moral deliberation. Dordrecht: Kluwer Academic, 2003.

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The virtue of Aristotle's ethics. Cambridge: Cambridge University Press, 2009.

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The Cambridge companion to virtue ethics. New York: Cambridge University Press, 2013.

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On virtue ethics. Oxford: Oxford University Press, 2001.

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Hursthouse, Rosalind. On virtue ethics. Oxford: Oxford University Press, 1999.

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Virtues in action: New essays in applied virtue ethics. New York: Palgrave Macmillan, 2013.

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Stoic virtues: Chrysippus and the theological foundations of stoic ethics. London: Continuum, 2009.

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Perfecting virtue: New essays on Kantian ethics and virtue ethics. Cambridge, UK: Cambridge University Press, 2011.

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Virtue. Mahwah, N.J: Paulist Press, 2011.

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Book chapters on the topic "Ethic virtue"

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Blosser, Philip. "Is Scheler’s Ethic An Ethic of Virtue?" In Japanese and Western Phenomenology, 147–59. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-015-8218-6_10.

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Nielsen, Kai. "Critique of Pure Virtue: Animadversions on a Virtue-Based Ethic." In Philosophy and Medicine, 133–50. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-009-5229-4_7.

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Harris, Melanie L. "Doing the Work: Building a Womanist Virtue Ethic." In Gifts of Virtue, Alice Walker, and Womanist Ethics, 59–87. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230113930_4.

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Linsley, Philip M. "Application of an Ethic of Care to Business." In Handbook of Virtue Ethics in Business and Management, 1–13. Dordrecht: Springer Netherlands, 2015. http://dx.doi.org/10.1007/978-94-007-6729-4_68-1.

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Machold, Silke. "Normative Foundations of Corporate Governance and the Ethic of Care." In Handbook of Virtue Ethics in Business and Management, 1–10. Dordrecht: Springer Netherlands, 2015. http://dx.doi.org/10.1007/978-94-007-6729-4_67-1.

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Campbell, Alastair V. "Virtue Ethics." In Philosophy and Medicine, 55–73. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-40033-0_4.

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York, Michael. "Virtue Ethics." In Pagan Ethics, 169–79. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-18923-9_8.

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Kelly, Eugene. "Virtue Ethics." In Phaenomenologica, 151–80. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1845-6_8.

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Raschke, Carl, and Joshua Ramos. "Virtue Ethics." In Encyclopedia of Sciences and Religions, 2338–41. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1571.

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Slote, Michael. "Virtue Ethics." In The Blackwell Guide to Ethical Theory, 394–411. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1111/b.9780631201199.1999.00020.x.

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Conference papers on the topic "Ethic virtue"

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Hegde, Aditya, Vibhav Agarwal, and Shrisha Rao. "Ethics, Prosperity, and Society: Moral Evaluation Using Virtue Ethics and Utilitarianism." In Twenty-Ninth International Joint Conference on Artificial Intelligence and Seventeenth Pacific Rim International Conference on Artificial Intelligence {IJCAI-PRICAI-20}. California: International Joint Conferences on Artificial Intelligence Organization, 2020. http://dx.doi.org/10.24963/ijcai.2020/24.

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Modelling ethics is critical to understanding and analysing social phenomena. However, prior literature either incorporates ethics into agent strategies or uses it for evaluation of agent behaviour. This work proposes a framework that models both, ethical decision making as well as evaluation using virtue ethics and utilitarianism. In an iteration, agents can use either the classical Continuous Prisoner's Dilemma or a new type of interaction called moral interaction, where agents donate or steal from other agents. We introduce moral interactions to model ethical decision making. We also propose a novel agent type, called virtue agent, parametrised by the agent's level of ethics. Virtue agents' decisions are based on moral evaluations of past interactions. Our simulations show that unethical agents make short term gains but are less prosperous in the long run. We find that in societies with positivity bias, unethical agents have high incentive to become ethical. The opposite is true of societies with negativity bias. We also evaluate the ethicality of existing strategies and compare them with those of virtue agents.
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Pyra, Leszek. "VIRTUE ETHICS AND ENVIRONMENT." In 46th International Academic Conference, Rome. International Institute of Social and Economic Sciences, 2019. http://dx.doi.org/10.20472/iac.2019.046.016.

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"Virtue ethics via planning and learning." In The International Conference on Robot Ethics and Standards (ICRES 2018). CLAWAR Association Ltd, UK, 2018. http://dx.doi.org/10.13180/icres.2018.20-21.08.018.

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Fang, Xi, and Juanjuan Wang. "A Review of the Controversy between Virtue Ethics and Normative Ethics." In 2018 International Seminar on Education Research and Social Science (ISERSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iserss-18.2018.27.

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Mortari, Luigina, Federica Valbusa, and Alessia Camerella. "CLASSROOM ACTIVITIES FOR AN EDUCATION TO VIRTUE ETHICS." In International Technology, Education and Development Conference. IATED, 2016. http://dx.doi.org/10.21125/iceri.2016.2062.

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Houle, Michael E. "Ethics, programming, and virtual environments." In the 2nd conference. New York, New York, USA: ACM Press, 1997. http://dx.doi.org/10.1145/268819.268848.

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Baiasu, Daniela. "Online Ethics During COVID-19 Pandemic." In 2nd International Conference Global Ethics - Key of Sustainability (GEKoS). LUMEN Publishing House, 2021. http://dx.doi.org/10.18662/lumproc/gekos2021/14.

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Ethics represents an important role in any society, applicable to all activities. Online information, during its evolution, applied many changes in all the domains, changes that may affect the principles of ethics. The continued freedom to use the online environment, the failure to establish clear rules both nationally and internationally can lead to many problems, most of which are ethical. Although ethics is an important value of society, in reality, it serves as an established virtue. This paper reveals the fact that the limits of ethics can be easily violated, showing which possible dangers can be met and, with attention, avoided. Using the Internet has become a priority in any domain: economic, cultural, academic, educational, and social. The most obvious change could be observed at the social level. Thus, more and more people prefer to socialize online, through social networks. Within these networks, most cases of violation of ethical norms can be observed. That is why certain ethical standards should be set clear enough to protect the privacy of users. The restrictions imposed by the COVID-19 pandemic have led more and more people to use the online environment (online work, online education). With the increase in the rate of use of the online environment, online illegalities have also increased, legalities that violate the principles of ethics. We must not neglect that any action in the online environment exposes the user to certain risks. We consider online users must get informed about possible risks and problems that may arise from browsing online. Thus, good information of the population, as well as continuously updated legislation, can help to respect the norms of ethics in the online environment
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Barford, Lee. "Contemporary Virtue Ethics and the Engineers of Autonomous Systems." In 2019 IEEE International Symposium on Technology and Society (ISTAS). IEEE, 2019. http://dx.doi.org/10.1109/istas48451.2019.8937855.

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Perelygina, E. B. "Psychological Security Of Inter-Ethnic Interaction." In Psychology of Personality: Real and Virtual Context. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.11.02.72.

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Goold, Annegret, and Jo Coldwell. "Teaching ethics in a virtual classroom." In the 10th annual SIGCSE conference. New York, New York, USA: ACM Press, 2005. http://dx.doi.org/10.1145/1067445.1067509.

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Reports on the topic "Ethic virtue"

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Pavlyuk, Ihor. MEDIACULTURE AS A NECESSARY FACTOR OF THE CONSERVATION, DEVELOPMENT AND TRANSFORMATION OF ETHNIC AND NATIONAL IDENTITY. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11071.

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The article deals with the mental-existential relationship between ethnoculture, national identity and media culture as a necessary factor for their preservation, transformation, on the example of national original algorithms, matrix models, taking into account global tendencies and Ukrainian archetypal-specific features in Ukraine. the media actively serve the domestic oligarchs in their information-virtual and real wars among themselves and the same expansive alien humanitarian acts by curtailing ethno-cultural programs-projects on national radio, on television, in the press, or offering the recipient instead of a pop pointer, without even communicating to the audience the information stipulated in the media laws − information support-protection-development of ethno-culture national product in the domestic and foreign/diaspora mass media, the support of ethnoculture by NGOs and the state institutions themselves. In the context of the study of the cultural national socio-humanitarian space, the article diagnoses and predicts the model of creating and preserving in it the dynamic equilibrium of the ethno-cultural space, in which the nation must remember the struggle for access to information and its primary sources both as an individual and the state as a whole, culture the transfer of information, which in the process of globalization is becoming a paramount commodity, an egregore, and in the post-traumatic, interrupted-compensatory cultural-information space close rehabilitation mechanisms for national identity to become a real factor in strengthening the state − and vice versa in the context of adequate laws («Law about press and other mass media», Law «About printed media (press) in Ukraine», Law «About Information», «Law about Languages», etc.) and their actual effect in creating motivational mechanisms for preserving/protecting the Ukrainian language, as one of the main identifiers of national identity, information support for its expansion as labels cultural and geostrategic areas.
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